Plunder: The Source of Islamic Economy

One of my friends whom I know from a Polish discussion board (he’s a Roman Catholic) claims that Islam has absolutely no respect of work and prefers plunder as a source of wealth. He claims that trade is the only normal source of income not frowned upon by Islam. His conclusion therefore is that cultures based on Islam are simply incapable of creating a prosperous economy.

I decided to ask you after reading a tweet by an ISIS fan who posts about Syria and Iraq (nicknamed “Shami Witness”). The tweet said “A classical Ghazi state must expand continuously”. Is that a confirmation of Islam’s distaste for work?

I’d say both, i.e. your Roman Catholic friend and this Muslim supporter of ISIS are right. Muhammad had no regards for productive work. In regards to agricultural equipment, for example, he said, “There is no house in which these equipment enter except that Allah will cause humiliation to enter it.”[Bukhari: 3: 39: 514]

The reason Muhammad was so disdainful of agriculture is because he wanted his followers to be warriors. Agriculture requires commitment to the land. As a farmer you can’t abandon your cultivated land and go raiding that often took weeks if not months. He said, “When you enter into the inah transaction, hold the tails of oxen, are pleased with agriculture, and give up conducting jihad. Allah will make disgrace prevail over you, and will not withdraw it until you return to your original religion.” [Dawud: 23: 3455]

Although agriculture is more demanding, all industries require commitment to some extent. Khabbib, a companion of Muhammad narrated, “I in the pre-Islamic days used to work as an iron-smith.” [Muslim: 39: 6716] Obviously, after joining Muhammad he left his profession and earned his living through raids.

It is reported that one day Muhammad narrated the following story, “One of the inhabitants of Paradise will ask Allah to allow him to cultivate the land. Allah will ask him, ‘Are you not living in the pleasures you like,’ He will say, ‘Yes, but I like to cultivate the land.’” So Muhammad went on saying that the man will be permitted to sow the seeds and the plants will grow as big as mountains in a blink of an eye with fruits ready to pick and then Allah will say to him, ‘O son of Adam! Gather the yield; nothing satisfies you.'” [Bukhari. 3: 39: 538]

The moral of this story is that agriculture is for greedy people. A true Muslim must be content with what he earns from booty, which of course was a lot more profitable and safe. By raiding villages and towns, the jihadists could kill men caught off guard and unarmed and plunder their wealth.

Muhammad was completely disinterested in production and industry. Wealth, according to him, had to be earned through looting. One of his companions narrated, “Allah’s Apostle forbade us to do a thing which was a source of help to us. [He] sent for me and asked, ‘What are you doing with your farms?’ I replied, ‘We give our farms on rent, or rent it for some wasqs (sacks) of barley and dates.’ Allah’s Apostle said, ‘Do not do so, but cultivate (the land) yourselves or let it be cultivated by others gratis, or keep it uncultivated.’ I said, ‘We hear and obey.’” [Bukhari, 3: 39: 532] Another hadith reports the same thing. “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise he should keep it uncultivated.” [Bukari, 3: 39: 533]

It is said that Ibn Umar had some lands that he had rented out, and when he heard this hadith, he stopped renting them. [Bukhari, 3: 39: 536]

Despite abandoning agriculture and industry, Muslims were enriched, but entirely with booty and stealing the properties of others. Umar is reported saying, “But for the future Muslim generations, I would have distributed the land of the villages I conquer among the soldiers as the Prophet distributed the land of Khaibar.” [Bukhari, 3: 39: 527]

However, just like everything else Muhammad did and said, there was no consistency in him. When he raided and conquered Khaibar, he confiscated all the lands but allowed the survivors to cultivate them and share with him half of the proceeds. Umar’s son has narrated, “Allah’s Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah’s Apostle told them, “We will let you stay on thus condition, as long as we wish.” So, they (i.e. Jews) kept on living there until ‘Umar forced them to go towards Taima’ and Ariha’.” [Bukhari: 3: 39: 531]

The reason for this discrepancy may be in the fact that the conquered population of Khaybar were Jews. Technically speaking, they were not renting their confiscated land but laboring freely for Muslims.

Ibn Umar said, The Prophet concluded a contract with the people of Khaibar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet used to give his wives one hundred wasqs each, eighty wasqs of dates and twenty wasqs of barley. (When ‘Umar became the Caliph) he gave the wives of the Prophet the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the wasqs, and ‘Aisha chose the land. [Bukhari, 3: 39: 521]

None of the laws of Islam have any expiry date. The fact that Muslims’ provision must come from booty is ratified by contemporary Muslims.

The Islamic site Islamicawakening.com writes,

“Narrated Ibn Umar (ra) that the Prophet (saw) said, “My livelihood is under the shade of my spear, and he who disobeys my orders will be humiliated.”(Sahih Bukhari, p.408, vol.1)

The virtue of the spear has been mentioned in this hadith and we have been informed that the livelihood and provision of the Prophet (saw) lies in the spear (jihaad). This is why the muhaditheen have stated that the best earning is that of war booty and it is clearly proven by this hadith that booty has been made permissible for this Ummah.

Only the spear has been mentioned out of all the war weaponry that, “livelihood has been placed under the spear” because generally, the flag is raised high on a spear, so the spear has been mentioned indicating towards the flag, and the livelihood means the booty. Allah has classified the wealth of the booty as clean wealth, as Allah says:

“And remember when you were few and reckoned weak in the land and were afraid that men might kidnap you. But He provided a safe place for you, strengthened you with His help, and provided you with good things so that you might be grateful.” (Anfal: 26)

The commentary of “good” (tayyab), in the above verse has been explained as booty.

Narrated Jabir ibn Abdullah (ra) the Prophet (saw) said, “I have been given five things which were not given to anyone else before me:

1. Allah made me victorious by awe (by his frigtening my enemy), for a distance of one month’s journey.

2. The earth has been made for me (and my followers) a place for offering salah and a thing to purify (perform tayyamum), therefore anyone of my followers can offer salaah wherever he is at the time of salaah.

3. The booty has been made halal to me, yet it was not lawful to anyone else before me.

4. I have been given the right of intercession.

5. Every Prophet used to be sent to his nation only but I have sent to all mankind”. (Sahih Bukhari, p.51, English summarised edition; Muslim; Bayhaqi, p.4, vol.9)http://islamicawakening.com/viewarticle.php?articleID=603&pageID=203&pageID=214

This Muslim on Twitter who said, “A classical Ghazi state must expand continuously,” is correct. The Islamic economy is secured through plunder. So an Islamic state must keep expanding and looting. It is like a bicycle. You must keep pedaling or you fall.

Margaret Thatcher said, “The problem with socialism is that eventually you run out of other people’s money.” The problem with Islamic economy is not much different. Once there is no one left to loot, Muslims will start cannibalizing each other by branding one another kafir, heretic and un-Islamic to justify raiding and looting them.

Since Muslims were driven out of Spain about 450 years ago, their source of income also dried out and they became impoverished ever since.

When Mark Twain visited the Ottoman Empire, he was struck by the absence of technological advancement and the pervasiveness of ignorance in general. He wrote, “The plows these people use are simply a sharpened stick, such as Abraham plowed with, and they still winnow their wheat as he did — they pile it on the house-top, and then toss it by shovel-fulls into the air until the wind has blown all the chaff away. They never invent anything, never learn anything.”

Twain was also not much impressed by the Muslim concept of morality. He said: “Mosques are plenty, graveyards are plenty, but morals and whiskey are scarce. The Koran does not permit Mohammedans to drink. Their natural instincts do not permit them to be moral. They say the Sultan has eight hundred wives. This almost amounts to bigamy. It makes our cheeks burn with shame to see such a thing permitted here in Turkey.”

Muslims see they are poor, while everyone else is better off. And since they think Allah has made it lawful for them to loot and plunder, they have risen to claim what they regard as theirs, i.e. your wealth.

And of course the concept of ethics and morality is as alien to the Muslim psyche as is camel to North Pole. For a Muslim right and wrong are not determined by the standards of the Golden Rule, but by what Muhammad has allowed and forbidden. Muslims will not use their conscience to judge the Islamic morality. They have none. To have a conscience one must be able to think independently. Muslims pride themselves in hearing and obeying, not in thinking, reasoning and God forbid, questioning.

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14 Responses

@http://www.livefyre.com/profile/58107218/
To his credit Muhammad did not say that if someone cannot
cultivate his land, it should be taken away from him and given to someone else.
Imagine a person who for any reason, such as health or difficult circumstances
can’t cultivate his land. He is hoping however, that his minor children will
one day cultivate the land. But according to your harebrained suggestion the
Islamic state should take that land away from him and give it to someone
else.Isn’t that even more evil than
what Muhammad said?

Where does it say if one does not cultivate a land it should be taken away from him? You are making up stories because you are embarrassed of the utterly asinine teachings of your prophet. Instead of lying and trying to save Islam from disgrace, it is more honest to admit Muhammad was a nutcase and leave this faith of ignorance, violence and hate.

SittiRahmahUmniati
If it is found that there seems contradictory, then it coud happen
because the hadits is not authentic or because we ourselves could not
understand it.
You’re trying to convince us that plundering is not permissible in Islam and the hadiths reporting Muhammad engaging in plunder are fake.But you’re forgetting there’s a whole sura dedicated to permitting Muhammad to plunder,called Sura Al-Anfal (Spoils of War 8)
8:
They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah
and the messenger, so keep your duty to Allah, and adjust the matter of your difference,
and obey Allah and His messenger, if ye are (true) believers.

This embargo be good for Islam and the Muslims, among others
: The Muslims can take direct lessons about patience and endurance. They
realize that the loss of profits and the destruction of the means of certain
goodness is the first obligation that must be given in sacrifice in the path of
faith. His desire one focusing on proselytizing, kindness, and repair, would be
put in his displeasure with what happened to the people, in the form of damage
and error. The Quraysh had never imagined that one day, sooner or later, a new
dawn will come, Mecca will be clean of idols , Adhan echoed through the corners
, and the people who once boycotted it will be in control , leaders who decide
problems, and they become prisoners who expect forgiveness . They just believe
that today’s and future is theirs , but God will turn his expectations, and
provide a great victory to the bearer of truth .

Regarding the Quran: Al Anfal:26 http://quran.com/8/26 we have to remember the
history below.
Al Quran, hadiths and history showed that from the beginning
of Islam conveyed by the Prophet Muhammad shallallaahu `alaihi wasallam opposed
by their own people that the Arabs of Quraysh, because it is expressly
forbidden to worship idols, worshiped their ancestors. In fact , the teachings
of the Rasulullah sallallaahu ` alaihi wasallam was precisely to preserve their
ancestral teachings that Prophet Ibrahim ` alaihi salam forbidding worship of
idols , and worship God , God Almighty .
Various attempts were made in order to stop teachings of the
Prophet, from the position, wealth, and other enticements, but the Prophet kept
his apostolic duties. Subtle persuasion, does not work, they finally decided to
kill the Prophet. However, his uncle Abu Talib protect him even though he has
not received his teachings.
Faced with this situation, eventually they ( the Arab
Quraish ) boycotted Muhammad and his relatives, and other Muslims to boycott
Act as follows .
1. Muhammad and their families as well as the followers are
not allowed to marry other Qurayshis, both male and female.
2.Qurayshis allowed no sale of goods whatever, with Muhammad
and his family and their followers.
3. Quraishis not allowed a friendship or association with
Muhammad and his family and his followers
4. Quraishi not allowed to love Muhammad and his family and
their followers .
5.The established law of this, after written and hung in the
Ka ` bah , set sacred as the laws of the Quraysh and the family of Muhammad and
his followers .
6. This law is valid for the Bani Hashim and Banu Muttalib had
not submitted Muhammad to the Quraysh to be killed. When Muhammad had handed to
them this Act
no longer valid.
The boycott lasted for three years. In that time they gave
up with all Arab tribes in general and especially the Quraysh of Mecca . At
that time they lived in Shi ` ib gap that is located in a hill outside Mecca .
That time can be said to the Prophet Muhammad sallallaahu ‘ alaihi wasallam and
his relatives along with Banu Hashim and Banu Muttalib eat anything obtained,
to the extent that the leaves and thin bark eaten . This is the misery and
poverty suffered by the Prophet and his followers. Nevertheless the Muslims to
remain calm and patient execute the commands of God.
In the midst of this suffering God Almighty subjecting some
people to help the Muslims of Quraysh which were isolated. Among them it is Hisham
ibn Amr, a glorified people. Hisham
brought his camel in the evening full of food to Bani Hashim and Banu Muttalib.
As soon as he got near the valley then release the control of the termination
of the camels . Similarly, when the camel was brought clothes,to alleviate the
suffering of the Muslims who are isolated.
According to a history that is at first suggested that the
boycott law is abolished by Hisham bin ‘ Amr When he met Zuhair bin Umayya, he
said : “O Zuhair ! Do you have satisfied and happy, if you eat the delicious food
and well dressed, and mate with those of women, were you to know that brothers
of Bani Hashim and Muttalib having trouble, suffering from hunger and lack of
clothing , and should not be entered into the marriage relationship as it
should be ? ” Zuhair replied : ” How do we want to eliminate it , was I not be
friends ? Of course I’m not happy to see the cruel deed. Wish I was a friend of
course, of course I’m willing to tear up the script that boycott law . Hisham ibn ‘ Amr said : ” I could be your
friend ! ” Zuhair said : “Well , then, we must now look for a companion again .
So we ‘ll threes ” . Hisham said : “Yes should, if possible ” . Hisham and then
went to the house Mutha’im Zuhair bin ‘ Ady . After they met with Mutha’im and
said : ” Hi Mutha’im ! Are you happy and the heart to destroy the people of
descent ‘ Abdu Manaf ? ” Mutha’im replied : ” Of course not,in fact I want to help but I’m no friend ” .
Hisham and Zuhair said : ” We are prepared to be your friend , if you really
would help them ” . Mutha’im said : ” Is it true that both of your word ? If so
let us work together! But if can , let’s find a friend again , so later the
four of us ” . Hisham and Zuhair said : ” Yes , if you can let us try ! Because
more is better ” . Then Hisham , Zuhair and Mutha’im went together to the house
of Abul Bukhturiy. After they met with Abul Bukhturiy, they convey their
intentions. Finally Abul Bukhturiy will also agree with them. It’s just that
when he asked a friend to look for another, in order to become stronger. The
three men agreed with Abul Bukhturiy to go together to the house Zam’ah bin Al
-Aswad . After they met with Zam’ah , then they said they will as above. Then
Zam’ah agree also with their will. So that there were five people from the
Quraish dignitaries celebrated the legislation would eliminate the ban. And
anyway they each have followers
Then they agreed to meet the evening on a hill in Mecca .
That’s where they met and agreed to cancel the boycott announcement. And when
the morning came they went to the meeting place . Zuhair bin Umayya tawaf round
the Kaaba seven times. Then stand with his face to the audience and said : O
people of Mecca , what we eat , wear clothes while Banu Hashim starve to death
, should not be buying and selling , for God’s sake I will not sit so that the
announcement of the embargo that wrongdoers torn.
Abu Jahl said:”there
is in one corner of the mosque, ” you lie , by Allah , the announcement should
not be torn down . ” Zam’ah bin Al – Aswad : thou , by Allah , be a liar , we
never approve it since you wrote it. Abul
Buhturiy said , “Yes Zam’ah , we do not agree that writing and never admit it .
” Al – Mut’im bin Adi said , ” You’re both right , and lie who say other than
that you both say . We distanced ourselves from him and writing in it . ” Said
Hisham ibn Amr as saying al – Mut’im Adiy bin Abu Jahl said , ” It would have
been decided in the evening , you have been consulted about this outside this
place . ” Abu Talib when it was in one corner of the mosque watching the fight
that happened between them . Then Mut’im bin Adiy stand to place the announcement
pinned to tear it up , and it turns out that the announcement had eaten ground
except the phrase ‘ Bismikallahumma ‘ Arabs who make a habit of writing
letters. See how Allah subhaanahu wa ta`aala subjecting them to help Islam and
the Muslims, standing on the right side. No doubt that is driving this is the
help of Allah subhaanahu wa ta`aala on
His Prophet, and the believers there. Then note also , that the ground eating
the announcement, unless the name of Allah the Exalted . This is perfect proof
that God Almighty. Most Holy of all words of the wrongdoers . Source:http://www.dakwatuna.com/2009/01/06/1696/boikot-k … Follow us : @ dakwatuna on
Twitter | dakwatunacom on Facebook

Hadith that prohibit to lease farmland and the suggestion to give it away for free on his brother’ if they do not want to manage their own can be explained as follows.
The legal ban on leasing agricultural land does not stand alone. It should also be associated with a legal obligation to manage their land. By the second law, then Islam actually requires that agricultural land can be used optimally. For then there will be no person who has agricultural land will abandon or do not manage it if they want to keep the land.
In addition, the prohibition of the legal obligations associated with the management will ensure the optimization of human resources. Because for each person can only own and control agricultural land according to its capabilities in terms of managing the land. In contrast to those who are able to manage but do not have agricultural land will get it for free from the state. Thus the existing human resources can actually be used optimally.
With this condition also it seeks to ensure the distribution of wealth in the community. Because the permissibility of leasing farmland, then the people who control land extensive farming will certainly still hang even though he himself is not able to process them. Instead of people who will not be able to process forever be a farm. From this we can know that one of the lessons is in order to ensure the distribution of wealth in the community and to the assets including land not only circulate among the wealthy only
(QS. Al-Hasyr : 7)

The history of Zakat is the same as that of Salaah.
It is evident from the Qur’an that like Salaah its directive always
existed in the Shari’ah of the previous Prophets. When the Almighty
asked the Muslims to pay it, it was not something unknown to them. All
the followers of the religion of Ibraham (AS) were fully aware of it.
For this very reason Surah Al-Ma’arij (70:25) describes it as “A
specified right.” Thus it was a pre-existing Sunnah which the Prophet
(peace be upon him), with necessary reformations, upheld at the behest
of the Almighty.
The Qur’an gives examples in several verses telling
us how Zakat was imposed on the previous Prophets. For example:

Zakat of Prophet Isma’il (AS): “Also mention in the
Book (the story of) Isma’il: He was (strictly) true to what he promised,
and he was an apostle (and) a prophet. He used to enjoin on his people
Salaah and Zakat, and he was most acceptable in the sight of his Lord.”
[Surah Mariam 19:54-55]
Zakat of the Jews: “And (remember) when We made a
covenant with the Children of Israel, (saying): Worship none save Allah
(only) and be good to parents and to kindred and to orphans and the
needy and speak kindly to mankind; and establish Salaah and pay Zakat.”
[Surah Al-Baqarah 2:83]
Zakat to the progeny of Prophet Ishaaq (AS) and
Prophet Yacob (AS): “And We sent them inspiration to do good deeds and
to be diligent in the Salaah and pay Zakat.” [Surah Al-Anbiyaa 21:73]

Zakat of Prophet Isa (AS): “He said: Lo! I am the
slave of Allah. He has given me the Scripture and has appointed me a
Prophet. And has made me blessed wheresoever I may be and has enjoined
upon me Salaah and Zakat so long as I remain alive.” [Surah Maryam
19:30-31]

Zakat in the time of the Prophet (peace be upon him)

Going back to the first application of Zakat at the
time of the Prophet (peace be upon him) is like studying Zakat at its
source in order to discover its significance, mode of application and
effects, whether social, spiritual or economic.
In Makkah the verses on Zakat were in the general
form of voluntary payments and it was left to the faith and the
brotherly feelings of individuals to decide what and how much to give in
Zakat. Surah Al-Ma’arij (70:24-25) advises: “And in whose wealth there
is a right acknowledged. For the beggar and the destitute.”

It was only in the second year of Hijrah, some
eighteen months after the arrival of the Prophet (peace be upon him) to
Madina that Zakat became a Fard or an obligation on Muslims. Madinan
verses gave clear directives, ordering the payment of Zakat and since
that time the Prophet (peace be upon him) used to send out Zakat workers
to collect and distribute the due Zakat.
The Qur’an does not give the definition of Zakatable
wealth, except in a few cases, only the general principles are given
without the details, e.g:
1) Gold and Silver: “And there are those who hoard
gold and silver and spend it not in the way of Allah. Announce unto them
a most grievous penalty.” (Surah Al-Taubah 9:34)
2) Crops and Fruits: “Eat of their fruit in their
season, but render the dues that are proper on the day that the harvest
is gathered.”(Surah al-An’aam 6:141)
3) Earnings of Trade: “O ye who believe, give of the
good things which ye have earned.” (Surah Al-Baqarah 2:267)

4) Wealth from beneath the earth: “And of that which
we have produced for you from the earth.” (Surah Al-Baqarah 2:267)

Furthermore, the Qur’an mentions Zakat in general
and the word amwal (i.e. property or wealth or earning) is used as in
the verse, “Out of their wealth take sadaqah thereby purifying and
sanctifying them.” (Surah Al-Taubah 9:103) and, “In their wealth and
properties is the right of the poor, the beggar and he who is in
deprivation.” (Surah Al-Dhareyat 51:19)

It is the Sunnah of the Prophet (peace be upon him)
that gives us, by example and by directives, details of the general
Qur’anic command and converts the theoretical axioms of the Qur’an into a
living reality. The Prophet (peace be upon him) is the one who knows
most about what Allah ordained and as such the Sunnah gives us detailed
specifications of the kinds of Zakatable wealth, the minimum exempt of
each of them and the applicable rates. The Sunnah also gives the details
of the categories of people that should receive Zakat. – See more at: http://www.nzf.org.uk/Knowledge/HistoryOfZakat#sthash.cvCTB9tB.dpuf

If Moslems are faced with the hadits of the Rasulullah shallallaahu `alaihi wa sallam, then before practising the hadits, they should understand some of the things that are the rule in order to understand it. If it is found that there seems contradictory, then it coud happen because the hadits is not authentic or because we ourselves could not understand it.

Zakat is charged on specified wealth because it is owned or possessed.
There is an obligation for paying zakat on agricultural products.
Fruits and Other Crops Counted for Zakah
According to Abu Hanifah and other jurists who stuck to the outward meanings of the related Qur’anic and Sunnah texts, Zakah is due on all crops and fruits grown with the aim of investing the arable land. A Qur’anic verse says, “O ye who believe! Give of the good things which ye have (honorably) earned, and of the fruits of the earth which We have produced for you.” (Surah Al-Baqarah No.2, Verse: 267). The Prophet (peace be upon him) said, “One-tithe is due as Zakah on plantations irrigated by the water of rain or springs, or which draw water from the inner layers of the earth (by its roots), and half of one-tithe is due as Zakah on the plantations irrigated by tools.”
However, plants that grow without human efforts, such as wood trees, grass, reeds … etc. are not counted for Zakah, unless they are intended to be invested in trade. In such case they will be treated in the same way as commercial commodities.
Zakah on Agricultural Products
Agricultural products are not counted for Zakah unless they are intended to be invested in trade. In such case they are treated in the same way as the commercial commodities.
The Amounts of Crops and Fruits Counted for Zakah
According to a genuine hadith, “A quantity less than five Wasqs is not counted for Zakah.” Now the five Wasqs equal 653 Kilograms of wheat or other grains. The payer of Zakah should pay attention to the various weights of the different kinds of foodstuff. The Nisab of dried food should be calculated after not before the process of drying is complete.
The Time When Zakah on Crops and Fruits Falls Due
Unlike other kinds of property, Zakah on crops and fruits does not become due after the lapse of a full year since reaching the Nisab. Rather, the determining factor here is the agricultural season and the crop. This is confirmed by the Qur’anic verse, “But render the dues that are proper on the day that the harvest is gathered.” (Surah Al-An`am No. 6, Verse: 141).
Thus, Zakah will be due on each crop produced by the land at the same year.
The time when Zakah on crops and fruits becomes due begins when they are ripe. However, crops and fruits should first be gathered and piled in the threshing floor. Thus in case the yield is wasted before piling, unintentionally or due not to negligence, no Zakah is due on it. Zakah on crops and fruits, however, is due on the owner who sells the ripe yield of his land or gives it in donation or the one who dies after the crops are ripe. But in case the owner dies before the crops are ripe, Zakah will be incumbent on the buyer or the donee or the heir of the owner.
The Estimation of Zakah on Crops and Fruits
The amount of Zakah payable on crops and fruits varies according to costs spent and effort exerted in irrigation as follows:
– In case of costless, comfortable irrigation the amount of Zakah would be 10%.
– In case of irrigation with the aid of a costly method, such as digging a well and bringing up water automatically, or buying water, the amount of Zakah would be 5%.
– In case irrigation includes the two probabilities, the amount of Zakah would be estimated according to the major method of irrigation. But in case of equality, a fixed amount of 7.5% of Zakah would be given.
– When it is difficult to decide, an amount of 10% of Zakah would be paid.
Approximate Estimation of the Amount of Zakah Due on Fruits and Other Crops
Sometimes the owner of fruits and other crops has no time to estimate the yield of his land by measuring. In such case he is permitted to have this yield estimated by an expert and pay the amount of Zakah accordingly. According to Al-Awza`i and Al-Laith, this method of estimation can be applied to all kinds of fruits and crops. Estimating the amount of Zakah is carried out after the fruits and other crops are ripe, while paying it is performed after the process of drying (as in the case of dates and raisins). An amount of one-forth or one-third is to be exempted from the obligation of paying Zakah and left for the benefit of the owner. This is to be left to the expert’s discretion.
The Amount of Crops and Fruits Exempted from Zakah
The owner of crops and fruits is not obliged to pay Zakah on the following:
a) The amount consumed by the owner while the crops or fruits are still raw.
b) The amount consumed by the beasts utilized in cultivation.
c) The amount consumed by the wayfarers.
d) The amounts donated as a charity.
Deducting the expenditures of cultivation
According to Ibn `Abbas and other jurists, all expenditures of ploughing, planting, fertilizing, and harvesting are to be deducted from the total amount counted for Zakah, provided that these expenditures do not exceed the rate of one-third.
Zakah on Crops and Fruits Produced on a Leased Land
A lessee of a land has to pay Zakah on its produce of fruits and other crops. The owner of the land, on the other hand, will add the leasing value to other cash money in his possession and pay Zakah on them at the rate of 2.5%.
In case the produce of land is shared due to a contract or crop-sharing (which implies that the owner appoints another person to take care of cultivating or irrigating the land in return for a portion of its yield), the Zakah is due on both parties once the yield reaches the Nisab.
General Rules Concerning Zakah on Crops and Fruits
1. Crops and fruits of like kind are to be added and estimated together, while those of different kinds, like fruits and vegetables, are to be estimated separately.
2. In case the crop varies in quality, Zakah is given on the basis of the average, but not lesser, rate.
3. The value of plantations grown in different soils are to be added together, so long as they belong to the same owner.
4. Though the owner of land should pay Zakah from the crop, some scholars maintain that it is permissible to pay it in cash according to the market value.

Ali Sina, the hadith you quoted must be juxtaposed with the following hadith.
The
Messenger of Allaah shallallaahu alaihi wasallam said “there is no
Muslim who plants a tree or plant, then the birds eat or human or
animal, except he would get alms so”. [Reported by al-Bukhari in the
Book of AL-Muzaro’ah (2320), and Muslim in Kitab Al-Musaqoh (3950)].
Description above shows that charity for all types of animals and
inanimate beings in which there is a reward.
Syrah Ibn Baththol
(11/473). Muslims who grow plants never lose sight of Allah Almighty,
because the plants will be felt by humans and animals, even the earth we
live. Plants that we planted last ever taken by anyone, either by way
of lawful, and the haram way, then we as growers still get the reward,
because the plants were taken it would be a charity for him, and that is
stolen will be charity. What is eaten by wild animals from him, then
something (eaten) it would be a charity for him. Whatever is eaten by
birds from him, then it would be a charity for him. No one is reduced,
but would be a charity for him. [HR.Muslim in AL-Musaqoh (3945)].
Is
that contradictory? Of course not, the hadith indicates that the
devices must be separated from the home farm. Traditional farming tools
to break up the ground is called a rake and the plow, and the devices
are carried by a cow. Do you agree if the devices and the caw should be
kept in the house?

Thanks, Ali. The truth of what you say is evident if one watches those MEMRI.org clips. The ignorance and bigotry are appalling.
No society can cohere well if driven by hatred and envy for one’s fellows’ possessions. The Islamic countries are therefore becoming increasingly anarchic.
Your statement about all those takfir and apostasy accusations is correct. The proliferation of Islamic militias and sects reminds me of the ditty: “The big fleas have little fleas that are always trying to bite ’em, and the little fleas have littler fleas and so on ad infinitem.”